Certaine plaine, briefe, and comfortable notes vpon euerie chapter of Genesis Gathered and laid downe for the good of them that are not able to vse better helpes, and yet carefull to read the worde, and right heartilie desirous to taste the sweete of it. By the Reuerend Father Geruase Babington, Bishop of Landaph.

Chap. 3. (Book 3)

You haue seene in the former Chapters the creation of our firste Parents and their innocency, now shall you see their sinne, and their fall. And this whole Chapter hath these heads in it.

• The fall of Man.
• The manifestation of the same by God, vers. 9.
• The punishment of it, vers. 14.
• The restitution by Christ, vers. 15.

COncerning the first, it is sayde, That the Ser∣pent was more subtill then any beast of the feeld that God had made.* 1.1 * 1.2 Noting, an extra∣ordinarie thing in this beast aboue all others, which when we see Satan to make choyse of, to abuse to mans deceyuing and destruction, it may truly yeeld vs this note carefully to be obserued, that if there be any thing better then an other, any gift and grace more in one then an other, or any thing extraordinary any way that may helpe him, that will Satan diligently by all meanes assay, to make it an instrument to serue his most dangerous and dam∣nable purposes. Examples in the Scripture beside this place many, and examples in experience euery day: to note one or two. Satan knoweth that it is a notable meanes to win many to the Lord,* 1.3 to see great men and honorable personages to go before, as

also most effectual to the contrary, to see them drawe back, there∣fore with might and mayne as the Lord will suffer him, he labou∣reth to stop the one, and to further the other, that is to hinder their zeale to go before Gods people in all godly duties, and to increase their coldnes and drawing back, that they being kept in the way of death by him, together with them, by their example many may also dye & perish, which otherwise would do well if they had good guides. He laboreth the Rulers and the Pharisies euen with all his power, that they may not beleeue in Iesus Christ, to the ende that if any begin to draw towards the kingdome of life, and to say we neuer hard mā speake as this man doth,* 1.4 by and by they may be stopped with this obiection, do any of the Rulers & Pharisies beleeue in him, and so by the deadly power of their hurtfull ex∣amples be ouerthrowne againe, & that begun zeale vtterly quen∣ched. Another example in the Acts of the Apostles. He might no doubt (Satan I meane) in those darke dayes haue stirred vp many against the Apostles, but amongst all▪ he chose certaine ho∣norable and deuout women with the chiefe men of the Citie, that by such outward credit of wealth & pietie, honor and dignity,* 1.5 he might giue a greater blow to the cause of God, & more easily worke the wo of his true seruants, keeping as you see this pesti∣lent pollicie, if any man or matter be of accompt, to seeke to win that to serue his purpose. He had rather tempt Demas that hath once folowed Paule, to forsake him againe, then many others: for dayly experiences, I had rather you shoulde thinke of them, then I note them. Conclude we therefore euer to be circumspect and most carefull by this remembrance to preuent Satan, kno∣wing that it is his manner, if God haue blessed vs either with knowledge, birth, wealth, office, credit, or any thing whereby our example may do more harme, if wee take a bad course, to labour mightely that he may for this cause the rather win vs to serue his turne, and so abuse that good thing in vs, which should serue to Gods glory, to the quite contrary, as here he did the wisedome of the Serpent.

2 Obserue we heere the meanes whereby as speciall helpes our Mother Eue was drawne to her destruction,* 1.6 and all ours in her, and with her.

* 1.7 [ 1] The first, is heere her tittle tattle too long and too much with the Serpent,* 1.8 or with Satan in the Serpent: whereas shee should haue suffred no such speech against the rule and order that God had set downe, when once she perceyued it tend that way, but with a zeale of defyance haue flung away from all such confe∣rence and perswasion. Let her experience teach vs the danger of such dealings euer.* 1.9 And first for inward temptations, if any arise▪ as neere as the Lord will assist vs: let vs not debate the matter with them long, but euen quickly reiect them, bend our mindes some other way, and take in hand some thing, worke, or study, or such like, that we can be most earnest about, calling to the Lorde with hartie heate, that he will help vs to quench and auert such fierie darts. For truly if we reason with them, meditate of them, as many do, our fall in the end is greatly to be feared. Then for outward assaults by wicked company and lewd persons the mes∣sengers of Satan,* 1.10 * 1.11 take heede also by this example of Eue how you tattle with them. They be Serpents as this was, yea sub∣tile Serpents, that will deceyue & destroy you, as this did Eue. They speake not, but the Deuill in them. Heare no such char∣mers, charme they neuer so sweetly. The enchancers of Egypt neuer hurt Pharaoh as they will hurt you. Away with your care betimes. Let dislike as a fire kindle within you, and cause either your toong very sharply to rebuke, or your steps to turne speedely from such company. O the vertue that hath bin lost for want of this care. They that glistered as the Starres, and were for name as the very Sunne beames, spreading it selfe into all coasts, haue become darkenesse, and as vile as the dung to all goodnesse, by harkning ouer long to the hissing of such Serpents. Be warned therefore, and beware betimes, for the Lord hath sayd it: we can not touch pitch without spot, and euill words corrupt good ma∣ners. Experience teacheth, if a man tary long in the Sunne, hee will be sunneburnt, and if he clap coles to his brest he will be sin∣ged. Vnskilfull youth beware by Eue, and bid such Serpent•• leaue their hissing.

[ 2] Secondly, shee wauereth in beliefe of the Lordes truth, she•• maketh a peraduenture of a certayne truth, and sayth, least yee dye, when the Lord had sayd, yee shall dye, absolutely & flatly.

Beware therefore by her in this againe, and what God hath sayde beleeue euer, diminish neuer. If hee say wee shall dye, wee shall finde him true, and if hee promise life, wee may not doubt. Beleeue him stedfastly whatsoeuer hee sayeth, and mince not hys words with our Mother Eue, neyther adde any perad∣uentures, for great vantage hath Satan if we incline to a doubt, bee it neuer so little.

[ 3] Thirdly by a bolde lye of a facing Deuill, shee is pulled on to her destruction, for hee telleth her flatly, They shall not dye. And why did hee so? Because as long as shee dreaded any thing the Lordes sentence, as a thing that might fall out if she did eate, shee could not bee brought to disobey, there∣fore worketh he away from before her eyes that dread I warrant you with all indeuour. The case is ours euen at this day. As long as the iudgements of God are before our eyes agaynst sinne, we feare to sinne, and this feare is as a strong banke to keepe out the waues of wickednesse from ouerflowing vs. But if once the Deuill shake from our hearts thys dread by any meanes, as by hope of secrecie, impunitie, mercy in God, repentance in our selues, long life, good works, or what soeuer, (as hee hath in∣finite meanes) then drawe wee with Eue to a deadly fall, and the will of Satan is almost wrought. See examples of both. Ioseph feared God, and this feare most strongly beat back the waue that woulde haue all to wet him, had hee yeelded to hys Mistresse. The Midwyues the lyke, and many mo. But out of Dauids minde hee got this feare, and hee had his will. From Cayne, from Absolon, Achitophell, Iudas, and thousands dayly hee doth the same, and hath his will. Beware then of such bould lyes, as tend to depriue vs of this holy feare. Such bee these, doo this, or that, consent to mee, yeeld to mee, wee will saue you harmelesse, wee wyll haue a shift, &c.

[ 4] Fourthly the text sayth, Shee sawe that it was good to eate, and fayre to the eye: noting thereby a lusting looke, or a loo∣king lust, with a delight in the thing that God had forbidden, another mightie meanes to pull her to hell then, and vs and all flesh now and euer. For that looking eye of Putiphars Wife vppon the bewtie of Ioseph, made a lusting heart, and a sinfull

soule within her. So did it in Dauid when hee sawe Ber••abe. Heerevpon the eyes are sayde to bee full of adulterie, and hee that thus looketh to haue committed iniquitie in his heart. [ 5] Her ambitious minde was an other meanes, noted in the wordes also, and still it continueth a meanes to much euill. Marke Eues fall then, and these helping meanes, beware the one, and escape the other.

* 1.123 But how could the Serpent speake, since this power is not geuen to beasts, but only to man? No question it was not the Serpent by his owne power, but Satan in and by the Serpent, which is not impossible.* 1.13 We reade of Achilles horse, that fore∣tould his mayster of his death, of the flud Causus, which saluted Pythagoras, of the tree that spake to Apollonius, of the oke Dodonaea which spake like a man, of Iupiters Bull, and many such, which who so considereth the guiles of Satan, hee needeth not to reiect as vntrue and impossible. When God permitteth, Satan is able to shrowde himselfe vnder the creatures, as may best fit his purpose. Many wicked Southsayers Satan casteth into pangs and fits of furie, and then speake they by him, or he ra∣ther by them what he will.

* 1.144 In that Satan chose the Serpent rather then an other creature, because he was wily and subtill, me thinke it shoulde giue a good watchword to the crafty heads of this world, to take heed least Satan make also choyse of them for some purposes, as fittest for him, and best able by their guilefull fetches that they a∣bound with and excell in, to serue his Deuilship. Surely we see by this they are liker to be assayed, then playne men and true dea∣lers are. For playne men and women, that walke playnly, vp∣rightly, iustly and honestly, they will not fit the Deuils turne, indeed they are too good for him, and God will not suffer them to be abused by him, but will set hym packing, and sheld them from him, but where there is a crafty companyon, full of subtilties, sleights, wiles, and false patchings, walking deceitfully in all his doings, O there is a seruant for the deuills owne tooth, and at him will he, he shall fit the deuills turne many wayes.

5 How was it that the woman was not afrayde when the Serpent came to her, and offred to talke with her? some thinke,

because his shape was then otherwise then it is now, God his cursse vpon him hauing altered both his forme and going.* 1.15 Better me thinke answere they, that say, because as yet there was no en∣mitie set betwixt the woman and him. Cyrill thinketh, because the woman in simplicitie thought that such other creatures spake aswell as her husband and she.

6 She was thus tempted,* 1.16 seduced and ouerthrowne in Pa∣radise, and it may well admonish vs,* 1.17 that if that Paradise coulde not free them from temptation, surely our Paradises heere shall neuer do it. But euen in our Princely Pallaces, our glistering Chambers, our daintie and delicate Gardens, the Deuill will be chatting with vs, and seeking to worke our woe for euer and euer if he can. Nay would God these paynted Paradises were not ra∣ther the places and meanes of our wofull faulls, then poorer pla∣ces be, wee geuing our selues so much to the pleasure of them, that God is forgotten, and the passage to Satans pleasure layde open a thousand wayes. O how haue they fallen swimming in pleasures, that stoode most holy, when they had fewer delightes? O how haue courts of Princes robbed them of vertue, when in countrey and meaner places no Deuill could violate or defyle? Bewace wee then Satan euen in our Paradises, yea rather I say, then in poorer Cotes: when euery thing about vs is bright and braue, beware wee that enemy that is black and foule. Many pleasures should effect many desires to please the giuer, God almightie, and no pleasures should make me wanton, lus∣ting and longing for vnlawfull things. Let Eue bee remem∣bred where shee was deceyued, and I say no more, it was in Paradise.

7 In the former Chapters we haue heard nothing but the Lord sayd, the Lord sayd,* 1.18 but now come we to heare the Serpent sayd, and the Serpent sayd.* 1.19 So see wee playnely how after the word of God, commeth the word of the Deuill. It was not so then onely, but it hath so continued euer since. When the Lorde hath spoken by the mouth of his Minister, Prophet, Apostle, Pa∣stor, or Teacher, then speaketh Satan by his Serpents contra∣rye. They in the Church, these assoone as they be out of Church, yea many times euen in the Church they will be hissing in their

eares that sit next them. If God haue spoken to a childe by his parents, to a seruant by his maister, to a man by his freend, what is true and good, streight commeth a serpent, one or other, and ouerthroweth all, leading them captiue to a contrary course. What say these serpents,* 1.20 will you be thus vsed, will you beare all this? you are now no childe, do this, and do that, you shall not dye, but you shall liue, and be like Gods, knowing good and e∣uill, &c. But as Eue sped by this Serpent, so shall you by those, if you auoyd them not. Such serpents were those yong Coun∣sellers that made Rehoboam,* 1.21 Salomons sonne, do contrary to the aduise of the old counsellers, to his great losse. Againe marke heere which was first, the word of God, or the word of Satan. Dixit Dominus,* 1.22 the Lord sayd, goeth before Dixit serpens, the serpent sayde, and so you see truth is elder then falsehood, and Gods word before Satans lyes: that is Tertullians rule to know truth by, namely, to looke which was first. Quodcunque pri∣mum illud verum, quodcunque posterius illud falsum. Whatsoe∣uer was first,* 1.23 that is true, whatsoeuer was later, that is false, and that is first that was from the beginning, and that was from the beginning, that in the writings of the Apostles may finde his warrant. Let it not blinde you then that such an error hath conti∣nued a thousand yeares, if it be to be proued that a contrary truth is elder farre.

8 Satan tempteth the woman as the weaker vessell, and if you haue any thing wherein you are weaker,* 1.24 then in another, be∣ware, for hee will first assault you there. It is his manner lyke a false Deuill to take his aduantage. Happely you are easilyer drawen to adulterie than murder: that then shall please him, hee will begin there. So did he with Dauid, and then brought him to murder after. Dauid was weaker to resist the one, thē the other. Thinke of your fraylties, and be godly wise, where the wall is lo∣west he will enter first.

9 He telleth her, they shall be like Gods, &c. And it is his continued practise still with hope of higher climing, to throwe downe many a man and woman. He will tickle you with honor,

with wealth, with friends, and many gay things that you shall get by yeelding to him, but whilst you so looke to mount aloft,* 1.25 to better your state, and to inioy promises, downe shall you fall from heauen to hell, and finde a false serpent when it is too late to call againe yesterday, that is to vndoo what you haue done. Our mo∣ther Eue whilst she looked to become like God, and her husband with her, she became like the Deuill,* 1.26 and cast away her husband also, euen so shall you if any vayne hope, promise or speech tickle your heart to offend the Lord, vndo your selfe and friends.

10 When she had eaten, she gaue to Adam.* 1.27 She was de∣ceyued, and so was Adam.* 1.28 And many a man is deceyued by his friend both in matters of religion, & of the world, when the friend is once deceiued himselfe, and doth not know it. Eue meant him no harme, and yet she hurt him because she was wrong her selfe. Many a Papist maketh a Papist, and thinketh well, but errone∣ously. Good is that friendship therefore where no part is wron∣ged, and a faire warning is this for all people to beware what they are perswaded to euen by their friends. Agayne, why did Satan not perswade Adam himselfe, but set Eue to do it? be∣cause full falsely he knewe there is no easyer way to deceyue the man then by his wife, the husband yeelding to her often what hee will to none. This continueth still a pollicie of his, and many a man still dayly falleth by this meanes. But good wiues wyll learne by this what they perswade their husbands too, and wise men what they consent vnto.

11 When they had both eaten, the text sayth,* 1.29 theyr eyes were opened,* 1.30 meaning the eyes of their minde and vnderstan∣ding: but because in other places the like is sayde of the eyes of the body, therefore heere consider you how many wayes both the one and the other are sayd to be opened. For the bodily eyes, they are opened three wayes. First, when of blinde they are made see∣ing. So were the blinde mans eyes opened in the ninth of Iohn, and else-where others. Secondly, when a man is made to see that whiche before hee could not see though hee were not blinde.* 1.31 As when Balaams eyes were opened to see the Angell in his way

with a drawen sword whome before he sawe not, and yet was not blinde.* 1.32 When Elizaeus man was made at the prayer of hys mayster to see the fierie chariots and horsses for his maysters de∣fence, when the towne wherein he was, was besieged. When Agar was made to see the well where she might giue her childe drinke in the wildernesse,* 1.33 which before she could not see, though her eyes were good. Thirdly and lastly the bodely eyes are sayde to be opened, when they are made to knowe and discerne what before they sawe playnely, and yet did not knowe. Thus were Elisha his enemyes their eyes opened when they were in Sama∣ria,* 1.34 and their eyes that were going to Emaus. These men sawe, but they knew not what they so sawe,* 1.35 till their eyes were opened. Then the first knewe that they were in Samaria, and the other knewe that hee was Christ that had talked with them. Now for the eyes of the minde, they also are opened three wayes. First, by doctrine and teaching. Thus sayth God to Paule, I haue made thee a Minister,* 1.36 and send thee to the Gentiles to open their eyes, that they may turne from darkenesse to light, &c. Secondly, by aduersitie and affliction, for vexation giueth vn∣derstanding,* 1.37 sayth the Prophet. So were the prodigall sonnes eyes opened, to see to take a better course then he did, which in his iolitie he did not see. Thirdly and lastly by conscience and feeling of sinne committed. Thus were these our first parents eyes ope∣ned,* 1.38 euen to see how fearefully they had sinned and fallen from God. This of all other is the dreadfullest blindnesse, not to see sinne, and this opening of eyes by pearcing a blowe into my con∣science, is consequently most fearefull. Thus againe were Iudas his eyes opened, to see how he had sinned in betraying innocent bloud, and when he sawe it, not able to abide the smart of it, he hanged himselfe. Pray we therefore euer against this blindnesse.

12 They are ashamed, and make couers for their nakednesse, had they bin as carefull not to be shamefull,* 1.39 as now they are to couer their shame,* 1.40 it had bin well. Or were we yet as carefull not to do euill as we ••re to hide it when it is done, it were also well, but we eate more to couer then to auoyd.

* 1.4113 Their aprons were but figge leaues, and what couers

soeuer we deuise for sinne, they be like these aprons,* 1.42 that is seely couers and poore shifts God w••t, before his eyes that seeth all. Trust not to them, deserue not to looke them.

The second part of the Chapter, Verse 8.

1 WHen they had thus sinned,* 1.43 God is sayde to haue walked in the garden in the coole of the day.* 1.44 That is nothing else, but God in mercy came to visit these sinners, and to reueale vnto them what state they were in: which except he had done, no question but Satan had drawne them further to more iniquitie, his manner being to go forward to worse and worse, where once he hath begun if God let him not. Such is Gods mercy at this day to vs miserable sinners. We fall and offend him some one way, some another, and all of vs too many wayes. Where it plea∣seth him to shewe iustice and wrath, there he letteth them goe on with hardned hearts, brasen browes, and stiffe necks euery day, worse and worse, but where it pleaseth him to shewe mercy, there he commeth to walke in the coole of the day: that is as I sayd, there he visiteth the partie that hath sinned happely the same day, happely the same houre, euen assoone as the deede is done, by smiting the heart, as he did Dauids, with true remorse, sight and sorow of and for what then is done, that albeit that can not be vndone againe, yet it may be lamented with speedy and true re∣pentance, and no more added therevnto, as no doubt we should do, if God thus walked not to visit vs with his holy spirit. Happy were we if we could not sinne and offend our God, but since that is not now to this corruption of ours possible, pray we the Lorde with bowed knees that he would visit vs euer, and quickly, yea in the coole of the same day, that is, ere we go to bed, or take any rest, that we may see and sigh for our transgressions that day against his Maiestie.

2 God walked not then silent, but the Text sayeth, they heard hys voyce. No more doth hee now,* 1.45 but wee also heare hys voyce: for his voyce are his Ministers, Preachers, and cry∣ers, crying in hys Churche Repent, for the kingdome of God is at hande. Happye are they that heare them with profit and feeling, and who so contemne them, let them learne by this

place, that they despise God himselfe walking in the garden o•• his Church, and speaking to them, which contempt he will hotely reuenge one day.

* 1.463 Agayne by the coole of the day, we may note if we will the oportunitie of time that God tooke to come to doo good vpon these seduced sinners, to weet, when the heate of the temptation was past. Thereby teaching his Ministers some godly wise∣dome, to take their time, and notably discouering our vile cor∣ruption, that admit no counsell nor perswasion while the heate of concupiscence & temptation is vpon vs. Happely in the coole of the day we will, that is, when wofull experience hath beate vs, and sinfull heate is abated in vs. But O gracelesse wee that no sooner: Yet better late then neuer, so that wee presume not: which if wee doo, surely it is many to one, that neyther in the coole of the day the Lorde will visit vs, but euen cast vs away for euer, because we presumed, making no more accompt of his Ma∣iestie, but to be at our becke, and of repentance, which is his great gift to be at our call.

4 In that they hid themselues from the presence of God. Marke the frute of sinne, it woundeth the conscience, and the conscience wounded,* 1.47 feareth, accuseth, vexeth, and tormen∣teth a man, distrusteth in God, flyeth from him, and vaynely see∣keth a couer from him that admitteth no couers. But let vs bee warned by it how foolish this course is, nay how desperate and daungerous: and when through frayltie, wherewith we are clo∣thed as with a garment, we haue offended, runne not from God, but runne to God, hide not from him, but open to him what in∣deede he knoweth already. Fall at his footestoole, and cry pecca∣ui. I haue sinned, Lord I haue sinned, woe is me that I haue so, but haue mercy vppon me, deere God haue mercy vppon me, yea agayne and agayne haue mercy vppon mee, and ac∣cording to the multitude of thy mercyes doo away mine of∣fences. Thus may you liue, but by running from him you cannot runne from him, by hiding you can hide nothing, and yet for your indeuour you shall dye the death.

5 Adam sayd, he was afrayd because he was naked,* 1.48 when hee shoulde haue sayde, because I haue sinned:* 1.49 so waywarde is flesh to confesse a truth, if it touch our selues with any fault, but God folowed him out, and asked him who tould him that he was naked? thereby vrging him hardly to tell truth, and teaching vs all at this day, that except we confesse truly and fully, playnely and faithfully our sinne to God, there is no forgiuenes. Wry∣ings and turnings from the matter will not serue, minsings and shiftings before hym were neuer currant, nor euer shall be. A di∣rect confession becommeth a sinner, and God requireth it:* 1.50 Hee that hydeth his sinne sayth Salomon, shall not prosper, but he that confesseth it and forsaketh it, shall haue mercy.* 1.51

6 But see yet further, when hee was so vrged that hee must needes confesse, then he layeth it vpon the woman and God,* 1.52 say∣ing: the woman deceyued me, and,* 1.53 the woman whome thou gauest mee. Would God this sinne of translating a fault from our selues to others had dyed with Adam, then had not so many of vs bin so faultie in the same as we are, some blaming one thing and some another, and fewe men as they ought blaming them∣selues. To recken vp particulars, were too long, thinke of them your selues, and auoyd the like. Monstrous is that bouldnesse or ingratitude, that rather will blame God then themselues, as heere Adam did, when they should be thankfull to God for as much as he did. The woman doth the lyke, and as Adam layd the matter vppon her, so she vppon the Serpent, both naught, and farre from the course of right repentance.

The third part of the Chapter, verse 14.

IN considering the punishment of each one, marke how first the Serpent is proceeded against,* 1.54 * 1.55 because hee was the cause and beginner of this fault: thereby teaching, that ringleaders to any mischiefe, are first to be dealt against as most worthy: then re∣member how before was noted the gifts of God in the Serpent in some respects aboue other creatures, which hee abusing, now is punished thereby. Wee beeing truly taught what shall befall

them that doo the like.* 1.56 Some haue wisedome and learning, som•• haue power and authoritie, some wealth and riches, some birth and parentage, whatsoeuer it is if wee abuse it to serue the D••¦uill, when it should serue God that gaue it, that so doing w•••• smart one day, and the cursse of God shall be vpon it as heere was vpon the Serpent, who beeing more subtill then other beasts, became an instrument for the Deuill to deceyue by.

2 The Lord sayth, Hee will set enmitie betwixt the wo∣man and the Serpent,* 1.57 and betwixt their two seeds for euer: which may well teach vs two things.* 1.58 First, that not onely the bo∣dyes of men and beasts are in Gods hand to doo withall what he list, but theyr very inward affections, passions, and dispositions, are also rul••d by him. If hee list hee causeth friendship and loue, if hee please he setteth dislike and hatred, and euer well in respect of hym. The hearts of Kings and all men are in Gods hand as the riuers of water, and hee turneth them which way hee wyll. Secondly, see how iust it is that they two which had ioy∣ned in lyking one of an others counsell,* 1.59 and deede, further then God alowed, should now as farre iarre, and that for euer. Sure∣ly such ende will vngodly friendship haue. And euen dayly wee see, that of all others they become most hated, who haue been ac∣compted of ••efore, but in bad counsells conspire••s against God, so able is God to set at variance amongst themselues, and to con∣tinue their iarre to his good pleasure.

3 Hee could haue destroyed the Serpent quite from off the earth,* 1.60 but hee would not, and happely, because by his re∣mayning, there might bee continued in vs a liuely remembrance of our most lothsome fall and sinne, so often as wee light of any of them.

The fourth part of the Chapter, Verse 15.

HE shall breake thy head, and thou shalt bruse his heele. Hee,* 1.61 * 1.62 that is Christ, not shee, that is Mary. This was a pro∣mise

of a restitution vnto them and to their seede after them, so many as beleeued in Christ and by Christ,* 1.63 who should be borne of the woman to recouer their fall. Yea to breake the Serpents head, that is, the olde Serpents head, the Deuils power strength and might against man by sinne, to quash it, and quell it, that it should not hurt to eternal death so many I say as beleue. Nibble Satan shall at our heeles, but not bite vs to death if wee holde here: yea, al his power against a chosen one shalbe but a nibbling, a very nibbling, rather to shew his malice, then to hurt the heart that thus is settled: and what a comfort is this? He had a power by sinne to quell vs, and vtterly to destroy vs, but now by Christ it is become but a poore nibbling, God make vs thankefull.

2 This being sayd, the Lord goeth on with his punishment agayne,* 1.64 and now dealeth to the woman also as she had iustly de∣serued. She was next to the Serpent in offending,* 1.65 and shee is next to him punished of the Lord. This dolor and sorrow, this anguish and payne that is heere inflicted, and inseperably ioyned to the womans trauell, should make both her husband and chil∣dren loue her, not adding by vnkindnesse, griefe vnto griefe. Despise not thy Mother, sayde o••ld Tobias to his Sonne when I am dead, but Honor her all the dayes of thy lyfe,* 1.66 and doo that whiche shall please her, and anger her not. Remember how many daungers shee sustayned when thou wast in her wombe, and how canst thou recompence her for that she hath done?

3 The subiection of the woman to the man, and his rule o∣uer her was a iust check of that bould taking vpon her both to talke so much with the Serpent, and also to doo as hee had her,* 1.67 * 1.68 without any priuitie and knowledge of her husband. And it is as much as if God should haue sayde to her: Because thou to••∣kest so much vpon thee without aduise of thy husband▪ heereafter thy desire shall be subiect vnto him, and he shall rule ouer thee. Yet this authoritie of the man may not imbolden him any way to wrong his wife, but teacheth him rather what manner of m•• he ought to bee, namely such an one, as for grauitie, wisedome,

aduise, and all good gouernment, is able to direct her in all things to a good course. And her subiection should admonish her of her weakenesse and neede of direction, and so abate all pride and conceipt of her selfe, and worke true honor in her heart to∣wards him whome God hath made stronger then her selfe, and giuen gifts to direct her by. This I say this authoritie in the man, and subiection in the woman should effect. But alas▪ many men are rather to be ruled, then to rule, and many women fitter to rule, then to be ruled of such vnruly husbands. On the other side many men for abilitie most fit and able to rule, yet for pride in the heart where subiection should be,* 1.69 shall haue no leaue to rule. So fit we sometimes to the order appoynted of almightie God. Amendment is good on both sides, for feare of his rod, whose order we breake.

* 1.704 In the third place Adam hath his punishment appoyn∣ted,* 1.71 but with mencion of his fault before, to weet, Because thou didst obey the voyce of thy wife, and eat. Thereby geuing a note to Magistrates and Rulers that inflict punishments, to doo the lyke, namely, to be able euer to lay downe a iust cause of theyr sentence. If Herod should haue done thus when he killed Iohn, he would haue seene his owne cruell iniustice: and many in these dayes would be to seeke of true causes, if they would keepe this order.

5 Adam was drawen to it by his wife, and she by the Ser∣pent,* 1.72 yet neither of them excused by that, well and well agayne admonishing vs, that no yeelding to a friend in an euill matter, shall euer be defended by such excuse. The case you see heere, is in the Church this day. Satan stirreth vp his false charmers in holes and corners against the Lorde and his anoynted. They are as this Serpent. Many in simplicitie are abused by them, thin∣king all shall be well,* 1.73 they shall knowe good and euill, &c. these be as Eue. And many yeeld vnto these for fauour and frend∣ship, kinred, and liking, &c. and theis are as Adam. But as A∣dam was excused because his friend perswaded him, so shall they bee and no otherwise, and would God wee might thinke of it at large, and with a full meditation.

6 The cursse of the earth is a perpetuall Preacher vnto vs,* 1.74 how we offended, that we might be humble,* 1.75 and the benefits that we receiue neuerthelesse by labour from it, declare Gods mercy, that we might be thankefull. The labour that is inioyned, tea∣cheth how hatefull to God all idlenesse is, and the course beeing so,* 1.76 that with the sweate of mine owne brow I should eate my bread, a vocation is inferred for euery man to walke in, and liuing at other mens tables, and other mens trenchers, eating the sweat of theyr browes, and not mine owne is condemned.

7 God made Adam and his Wife coates of Skinnes. The beginning of apparrell is heere to bee noted,* 1.77 that it was when wee had sinned,* 1.78 and so is vnto vs at this daye no other∣wise, then if an offender should weare an halter all his life in re∣membrance of his faull. What should more coole this vayne de∣light of apparell in vs then this? should the theefe that had pur∣chased an haulter by his faull, yet had life granted him with a law to weare that halter during life, wax proud of his halter, and dye it red, or greene, or in some braue colour, that he might ruffle it out with his haulter? Surelye so it is with apparell,* 1.79 it is our halter and badge of our desert to dye, and wee should not bee so proude with an halter as wee are: Whether it be silke or veluet, siluer or golde, all is but an halter. And it should make vs sighe rather then swell with pride as we doo. It should humble vs tru∣lye and serue our neede, it should neuer make vs hawtie and serue for pompe.

8 Adam is thrust out of Paradise to paine and labour.* 1.80 And it teacheth the iudgement of God vpon all such,* 1.81 as being by hys mercy preferred to places of honour, pleasure and good, graceles∣lye abuse them, and themselues in them, to the Lordes disliking. Surely they shall bee thrust out then in the Lordes iustice and wrath, when he seeth his time.

9 The Garden is garded by the Cherubins and the blade of a Sword shaken, that Adam by a visible signe,* 1.82 being put out of all hope to recouer it and his estate anyemore, might quietly subiect himselfe to the Lords ordinance, and faule to till the earth as he was inioyned.

If any should thinke the Lord might haue kept the tree of Life from him, and let him neuerthelesse inioye the Garden. Truth it is he could so, but he would not so. Thereby as in figure declaring thus much:* 1.83 That if any man be not vouchsafed by Gods mercy and sauour to inioy Christ Iesus the true Tree of Life, the same may haue no place in the kingdome of God the true Paradise. And thus much for a taste of the good of this Chapter, being but a li••le to that which might be noted, for if either I should seeke to note all, or amplifie these notes as I might I should ouer burden the buyers, whome I seeke to incourage by smalnes of price, and attempt to do what no man can do.

Notes

• * 1.1

  Verse 1.
• * 1.2

  The best things Sa∣tan most desirous and busye to abuse.
• * 1.3

  The great∣nes of men abused by Satan to hurt.
• * 1.4

  Iohn. 7.46.
• * 1.5

  Act. 13.
• * 1.6

  The mea∣nes of Eue her 〈◊〉〈◊〉
• * 1.7

  Verse 1.
• * 1.8

  Note.
• * 1.9

  How to a∣uoyd euill motions.
• * 1.10

  Note.
• * 1.11

  How to a∣uoyd out∣ward as∣saults.
• * 1.12

  How spake the Ser∣pent.
• * 1.13

  Iliad. 9.
• * 1.14

  Wily heds be fittest for the Deuill.
• * 1.15

  Why the woman feared not when the Serpent spake.
• * 1.16

  Note.
• * 1.17

  Where tooke our first mo∣ther such a great fall.
• * 1.18

  Verse. 1.
• * 1.19

  After the worde of truth, commeth the word of deceipt. Whispe∣rers in ser∣mon o•• ser∣uice time.
• * 1.20

  Seducers of youth.
• * 1.21

  1. King. 12.
• * 1.22

  Truth el∣der then falsehood.
• * 1.23

  De pre∣script. hae∣retic.
• * 1.24

  Satan tempteth where wee are wea∣kest.
• * 1.25

  〈…〉〈…〉
• * 1.26

  〈…〉〈…〉 marke it.
• * 1.27

  Verse. 6.
• * 1.28

  Many a man de∣ceiued by his friend soonest. Most easi∣ly by his wife.

  H••man fo∣lowed his 〈◊〉〈◊〉 coun∣sel, and set vp a g••l∣lows to his woe.

  Iob denyes to cursse God as his wife bad to his glory.
• * 1.29

  Verse. 7.
• * 1.30

  Pilate had done well if he had folowed his wife. How many wayes eies ar opened.
• * 1.31

  Iohn. 9. Num. 22.
• * 1.32

  1. King. 6.
• * 1.33

  Gen. 21.
• * 1.34

  1. King. 6.
• * 1.35

  Luc. 24.
• * 1.36

  Act. 26.
• * 1.37

  Esay.
• * 1.38

  Fearefull in respect of griefe felt, but profitable in respect of good God, if we rightly re∣pent.
• * 1.39

  Verse 7.
• * 1.40

  Men more carefull of secrecy then of in∣nocency.
• * 1.41

  Verse. 7.
• * 1.42

  All our co∣uers are fig leaues, sely co∣uers.
• * 1.43

  Verse. 8.
• * 1.44

  God cal∣leth to re∣pentance soone whome he 〈◊〉〈◊〉.
• * 1.45

  God is not silent now in his wal∣king.
• * 1.46

  The coole of the day, what it doth signi∣fie.
• * 1.47

  Sinne ma∣keth vs hyde from God.
• * 1.48

  Verse 10.
• * 1.49

  How hard∣ly wee laye the faulte as it is.
• * 1.50

  A dire••te confession required euer.
• * 1.51

  Prou. ••8.
• * 1.52

  Verse 12.
• * 1.53

  Transla∣ting and posting of faultes.
• * 1.54

  Verse 14.
• * 1.55

  Chiefe ringlea∣ders fyrst to be puni∣shed.
• * 1.56

  Mo gifts, more pu∣ni••h••••nt if abused.
• * 1.57

  Verse. 15.
• * 1.58

  Not only outward body but inward af∣fections ruled by God. Prou. 21.1.
• * 1.59

  Friends in euil becom bitter foes
• * 1.60

  The Ser∣pent not quite de∣stro••d why.
• * 1.61

  Verse 15.
• * 1.62

  The bene∣fite by
• * 1.63

  〈…〉〈…〉
• * 1.64

  Verse 16
• * 1.65

  Womans punish∣ment.
• * 1.66

  Chap. 4.
• * 1.67

  Verse 16
• * 1.68

  Mans au∣thoritie, and wo∣mans sub∣iection.
• * 1.69

  To wit, in the woman
• * 1.70

  Verse 17.
• * 1.71

  Adams pu∣nishment.
• * 1.72

  Other pro∣curing no excuse of sinning.
• * 1.73

  Priuie se∣ducers.
• * 1.74

  Verse. 17
• * 1.75

  The earth punished.
• * 1.76

  Men liuing without a vocation.
• * 1.77

  Verse. 21.
• * 1.78

  The begin∣ning of ap∣parell when.
• * 1.79

  A silken halter is but a hal∣ter.
• * 1.80

  Verse. 23.
• * 1.81

  Men abu∣sing places of honor.
• * 1.82

  Verse. 24.
• * 1.83

  A figure.